Dalai_Lama - Running head: THE DALAI LAMA 1 The Dalai Lama a Humanistic Dalai_Lama Dalai_Lama - Running head: THE DALAI LAMA 1 The Dalai Lama... SCHOOL Running head: THE DALAI LAMA 1 The Dalai Lama a Humanistic Perspective Axxxxx Mxxxxx Colorado Technical University The Dalai Lama a Humanistic Perspective This preview has intentionally blurred sections. Sign up to view the full version. View Full Document THE DALAI LAMA 2 Biographical Sketch This study is of Tenzin Gyatso, better known as His Holiness the Dalai Lama, specifically the 14 th Dalai Lama. The Dalai Lama is both a religious and political leader as well as being known worldwide as a human rights activist.

According to The Office of His Holiness the Dalai Lama (2013),” He frequently states that his life is guided by three major commitments: the promotion of basic human values or secular ethics in the interest of human happiness, the fostering of inter-religious harmony and the preservation of Tibet's Buddhist culture, a culture of peace and non-violence.” On July 6 th , 1935 a baby was born to a Tibetan farming family in the village of Taktser. This child was named Lhamo Thondup, which means “wish fulfilling goddess” Tibetan officials had been sent on a journey to locate the 14 Dalai Lama,. By following a number of signs given This is the end of the preview. Sign up to access the rest of the document. TERM Running head: THE DALAI LAMA 1 The Dalai Lama a Case Study Axxxxx Mxxxxxxxx Colorado DalaiLamaStudy4 Profile of Tenzin Gyatso, Dalai Lama Profile of Tenzin Gyatso, Dalai Lama Interested in learning about the Tenzin Gyatso, the 14th Dalai Lama?

This video from About.com is a short bio on the man better known as "His Holiness." Show transcript Hide transcript Transcript: Profile of Tenzin Gyatso, Dalai Lama Hello, I'm Christina Hartman for About.com, and I'm here to profile Tenzin Gyatso — better known as "His Holiness" the 14th Dalai Lama. Early Life of Tenzin Gyatso Tenzin Gyatso was born into farming family in northeastern Tibet on July 6, 1935. When he was 2-years-old, he was identified by a search party as the reincarnation of the previous Dalai Lama. Buddhists believe that Dalai Lamas are manifestations of a Bodhisattva of Compassion, a person who is reincarnated to serve and help others. In 1940, when he was 5-years-old, the little boy was enthroned as the 14th Dalai Lama. In 1950, when the Dalai Lama was 15 years old, he assumed power as the spiritual and temporal leader of Tibet. But later that same year, the Chinese invaded Tibet.

The Dalai Lama and thousands of his followers were forced to flee to India. Tenzin Gyatso's Life in Exile Since establishing a government-in-exile in northern India, the Dalai Lama has worked to establish an autonomous Tibetan state through dialogue and reconciliation. The Dalai Lama first visited the West in 1973. Since then, his work has taken him all over the world, where he is an advocate of non-violence, religious tolerance, and human rights. While the Dalai Lama is a revered figure to many, the Chinese government does not recognize him as Tibet's leader. Tenzin Gyatso's Nobel Peace Prize In 1989, the Dalai Lama received the Nobel Peace Prize for his efforts to liberate Tibet and advocacy of peaceful resolutions to conflict. And, in 2007, he received the Congressional Gold Medal, one of the highest civilian awards in the United States. Thanks for watching our profile of Tenzin Gyatso, His Holiness the 14th Dalai Lama. For more information, be sure to check out About.com. About videos are made available on an "as is" basis, subject to the Terms of Use .

The 14th Dalai Lama - Biographical The 14th Dalai Lama The Nobel Peace Prize 1989 The 14th Dalai Lama Share this: The 14th Dalai Lama - Biographical His Holiness the XIVth Dalai Lama, Tenzin Gyatso, is the spiritual and temporal leader of the Tibetan people. He was born in a small village called Taktser in northeastern Tibet. Born to a peasant family, His Holiness was recognized at the age of two, in accordance with Tibetan tradition, as the reincarnation of his predecessor the 13th Dalai Lama. The Dalai Lamas are the manifestations of the Bodhisattva of Compassion, who chose to reincarnate to serve the people. Dalai Lama means Ocean of Wisdom. Tibetans normally refer to His Holiness as Yeshin Norbu, the Wish-fulfilling Gem, or simply, Kundun, meaning The Presence. Education in Tibet He began his education at the age of six and completed the Geshe Lharampa Degree (Doctorate of Buddhist Philosophy) when he was 25.

At 24, he took the preliminary examination at each of the three monastic universities: Drepung, Sera and Ganden. The final examination was held in the Jokhang, Lhasa, during the annual Monlam Festival of Prayer, held in the first month of every year. In the morning he was examined by 30 scholars on logic. In the afternoon, he debated with 15 scholars on the subject of the Middle Path, and in the evening, 35 scholars tested his knowledge of the canon of monastic discipline and the study of metaphysics. His Holiness passed the examinations with honours, conducted before a vast audience of monk scholars. Leadership Responsibilities In 1950, at 16, His Holiness was called upon to assume full political power as Head of State and Government when Tibet was threatened by the might of China. In 1954 he went to Peking to talk with Mao Tse-Tung and other Chinese leaders, including Chou En-Lai and Deng Xiaoping.

In 1956, while visiting India to attend the 2500th Buddha Jayanti, he had a series of meetings with Prime Minister Nehru and Premier Chou about deteriorating conditions in Tibet. In 1959 he was forced into exile in India after the Chinese military occupation of Tibet. Since 1960 he has resided in Dharamsala, aptly known as "Little Lhasa", the seat of the Tibetan Government-in-Exile. In the early years of exile, His Holiness appealed to the United Nations on the question of Tibet, resulting in three resolutions adopted by the General Assembly in 1959, 1961 and 1965. In 1963, His Holiness promulgated a draft constitution for Tibet which assures a democratic form of government. In the last two decades, His Holiness has set up educational, cultural and religious institutions which have made major contributions towards the preservation of the Tibetan identity and its rich heritage. He has given many teachings and initiations, including the rare Kalachakra Initiation, which he has conducted more than any of his predecessors. His Holiness continues to present new initiatives to resolve the Tibetan issues.

At the Congressional Human Rights Caucus in 1987 he proposed a Five-Point Peace Plan as a first step towards resolving the future status of Tibet. This plan calls for the designation of Tibet as a zone of peace, an end to the massive transfer of ethnic Chinese into Tibet, restoration of fundamental human rights and democratic freedoms and the abandonment of China's use of Tibet for nuclear weapons production and the dumping of nuclear waste, as well as urging "earnest negotiations" on the future of Tibet and relations between the Tibetan and Chinese people.

In Strasbourg, France, on June 15, 1988, he elaborated on this Five-Point Peace Plan and proposed the creation of a self-governing democratic Tibet, "in association with the People's Republic of China." In his address, the Dalai Lama said that this represented "the most realistic means by which to re-establish Tibet's separate identity and restore the fundamental rights of the Tibetan people while accommodating China's own interests." His Holiness emphasized that "whatever the outcome of the negotiations with the Chinese may be, the Tibetan people themselves must be the ultimate deciding authority." Contact with the West Unlike his predecessors, His Holiness has met and talked with many Westerners and has visited the United States, Canada, Western Europe, the United Kingdom, the Soviet Union, Mongolia, Greece, Japan, Thailand, Malaysia, Singapore, Indonesia, Nepal, Costa Rica, Mexico, the Vatican, China and Australia. He has met with religious leaders from all these countries. His Holiness met with the late Pope Paul VI at the Vatican in 1973, and with His Holiness Pope John Paul II in 1980, 1982, 1986 and 1988.

At a press conference in Rome, His Holiness the Dalai Lama outlined his hopes for the meeting with John Paul II: "We live in a period of great crisis, a period of troubling world developments. It is not possible to find peace in the soul without security and harmony between the people. For this reason, I look forward with faith and hope to my meeting with the Holy Father; to an exchange of ideas and feelings, and to his suggestions, so as to open the door to a progressive pacification between people.". In 1981, His Holiness talked with the Archbishop of Canterbury, Dr Robert Runcie, and with other leaders of the Anglican Church in London. He also met with leaders of the Roman Catholic and Jewish communities and spoke at an interfaith service in his honour by the World Congress of Faiths. His talk focused on the commonality of faiths and the need for unity among different religions: "I always believe that it is much better to have a variety of religions, a variety of philosophies, rather than one single religion or philosophy. This is necessary because of the different mental dispositions of each human being.

Each religion has certain unique ideas or techniques, and learning about them can only enrich one's own faith." Recognition by the West Since his first visit to the west in the early 1970s, His Holiness' reputation as a scholar and man of peace has grown steadily. In recent years, a number of western universities and institutions have conferred Peace Awards and honorary Doctorate Degrees upon His Holiness in recognition of his distinguished writings in Buddhist philosophy and of his distinguished leadership in the service of freedom and peace. Universal Responsibility During his travels abroad, His Holiness has spoken strongly for better understanding and respect among the different faiths of the world. Towards this end, His Holiness has made numerous appearances in interfaith services, imparting the message of universal responsibility, love, compassion and kindness. "The need for simple human-to-human relationships is becoming increasingly urgent . . . Today the world is smaller and more interdependent. One nation's problems can no longer be solved by itself completely. Thus, without a sense of universal responsibility, our very survival becomes threatened. Basically, universal responsibility is feeling for other people's suffering just as we feel our own. It is the realization that even our enemy is entirely motivated by the quest for happiness.

We must recognize that all beings want the same thing that we want. This is the way to achieve a true understanding, unfettered by artificial consideration." From Les Prix Nobel . The Nobel Prizes 1989, Editor Tore Frängsmyr, [Nobel Foundation], Stockholm, 1990 Selected Bibliography By the Dalai Lama Freedom in Exile. The Autobiography of the Dalai Lama. New York: Harper Collins, 1990. (The fullest account, written in English.) My Land and My People. Memoirs of the Dalai Lama of Tibet. New York: McGraw-Hill, 1962, Reprinted, New York: Potala Corp., 1983, 1985. (His first account, translated from Tibetan, written with David Howarth, English writer, after escaping to India.) Ocean of Wisdom. Guidelines for Living. Santa Fe, N.M.: Clear Light Publ., 1989. Reprinted, San Francisco: Harper & Row, 1990. (Includes Nobel acceptance speech.) A Policy of Kindness. An Anthology of Writings by and about the Dalai Lama.

Sidney Piburn, ed., Ithaca, NY Snow Lion Press, 1990. (Includes the official Nobel lecture and the informal lecture.) Other Sources Avedon, John F. In Exile from the Land of Snows. New York: Knopf, 1984. (Tibet, before and after the invasion, focusing on lives of individuals, based largely on interviews, including many with the Dalai Lama.) Piburn, Sidney, ed., The Nobel Peace Prize and the Dalai Lama. Ithaca, NY Snow Lion Publ., 1990. (The Nobel speeches and statements.) From Nobel Lectures , Peace 1981-1990, Editor-in-Charge Tore Frängsmyr, Editor Irwin Abrams, World Scientific Publishing Co., Singapore, 1997 This autobiography/biography was written at the time of the award and first published in the book series Les Prix Nobel . It was later edited and republished in Nobel Lectures . To cite this document, always state the source as shown above.

Famous Procrastinators | Procrastination and Science Procrastination and Science Famous Procrastinators The Dalai Lama Tenzin Gyatso is better known these days as the 14th Dalai Lama, a great spiritual leader who travels the world advocating for the Tibetan people and teaching about compassion as the source of happiness in life. But it was not always thus—Gyatso was once a bored student who found it hard to get motivated. “Only in the face of a difficult challenge or an urgent deadline would I study and work without laziness,” he recalls. He has learned his lesson since: “You must not procrastinate,” he now teaches. “Rather you should make preparations so that even if you die tonight, you would have no regrets.” Victor Hugo The great French poet and novelist, whose masterpieces include the epic historical novels Les Misérables and The Hunchback of Notre Dame, had a unique method to stave off procrastination: he had his servant strip him naked in his study and not return with his clothes until the appointed hour. Herman Melville The American author reportedly has his wife chain him to his desk while he was struggling to finish his epic novel Moby-Dick; or, the Whale.

It worked: the book, first published in 1851, is often listed among the greatest works of fiction ever written. Saint Augustine Augustine of Hippo lived in North Africa in the fourth century. He only became a saint late in life, after an adolescence rife with licentious behavior. Both Bob Dylan and Sting have written songs featuring this saint/sinner. Today we might describe him as a recovering sex addict. From the age of seventeen he started down the path of sexual hedonism, leading him to abandon Christianity all together two years later. For the rest of his life Augustine struggled to return to his faith and overcome his temptations. Even in his thirties, he found it hard to resist the allure of sex. He offered his prayer, “Grant me chastity and continence—but not yet,” which has become a motto of sorts for procrastinators. Augustine’s decision to delay renouncing his physical desires caused him great anguish. In his Confessions he described the guilt: “Streams gushed from my eyes, an acceptable sacrifice to you, my God. And I poured out my heart to you, saying, ‘How long? How long?

Why not put an end to my uncleanness right now?'” Ultimately, Augustine found the necessary inspiration by reading one of Paul’s letters from the Bible (in a set of circumstances where he felt God himself was directly him to a relevant passage), which strongly admonishes against the desires of the flesh (“Not in orgies or drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy. But put on the Lord Jesus Christ…”). Frank Lloyd Wright The great American architect designed his most famous house at the age of 67—in two hours. Wealthy Pittsburgh businessman Edgar Kaufmann Sr. commissioned Wright to create Fallingwater, a house in rural Pennsylvania, in 1934. Wright visited the site in November and wrote to Kaufmann assuring him that he had been working on the plans, but had not actually drawn a thing. So imagine Wright’s surprise when Kaufmann called him at home early on Sunday morning, on September 22, 1935, to announce that he would be visiting before lunch, and couldn’t wait to see the design.

Wright calmly finished breakfast and, while a group of extremely nervous apprentices looked on, drew the plans in the time it took Kaufmann to drive up from Pittsburgh. This time the procrastination paid off: Fallingwater was listed as National Historic Landmark in 1966, and is listed among Smithsonian’s Life List of 28 places “to visit before you die.” Margaret Atwood Canada’s most celebrated writer is also one of the country’s most prolific. In a celebrated five-decade career stretching back to 1961 she has churned out 14 novels, 9 short story collections, 16 volumes of poetry, 8 children’s books and 10 full-length non-fiction works, not to mention 2 librettoes, 4 ebooks and 3 TV scripts. So how does she do it? Often, apparently, she spends “the morning procrastinating and worrying, and then plunges into the manuscript in a frenzy of anxiety around 3:00 p.m.” Johann Rall Colonel Rall (also spelled Rahl) was a German commander of Hessian troops at the Battle of Trenton, a turning point in the American War of Independence.

On Christmas night in 1776, George Washington crossed the Delaware River with his troops in preparation for a surprise attack on the Hessian forces. According to one account, Rall was busy playing cards that night when he was handed a note from a local Loyalist warning him Washington’s forces were approaching. Rall wanted to finish the card game first, so he put the note in his coat pocket without reading it. Washington’s soldiers attacked the next morning and captured most of the Hessian forces after a brief battle, with negligible losses to the Americans. Rall was struck by a musketball while leading his troops in retreat and died from his injuries a few hours later. The note warning him about the attack was later found in his coat pocket, still unopened. Gene Fowler Fowler wrote 17 books and many more screenplays in a long and successful career in Hollywood. “Writing is easy,” he explained. “All you do is sit staring at a blank sheet of paper until the drops of blood form on your forehead.” Marcus Aurelius This is more of a famous non-procrastinator actually, but worth knowing about.

The last of “Five Good Emperors,” Marcus Aurelius ruled Rome from AD 161 to 180, when its empire controlled most of the western world. He was a great warrior and statesman, but is best remembered now as a philosopher. This is what he had to say about procrastination, in his famous Meditations: “Think of all the years passed by in which you said to yourself “I’ll do it tomorrow,” and how the gods have again and again granted you periods of grace of which you have not availed yourself. It is time to realize that you are a member of the Universe, that you are born of Nature itself, and to know that a limit has been set to your time.” Samuel Johnson In 1751 Dr.

Johnson, the great English writer best known for his monumental dictionary, composed a piece for the weekly magazine The Rambler in which he described procrastination as “one of the general weaknesses, which in spite of the instruction of moralists, and the remonstrances of reason, prevail to a greater or less degree in every mind.” Naturally Johnson procrastinated writing the article until the last possible moment, finishing it in the parlor of his good friend Sir Joshua Reynolds while the errand boy waited outside to bring it to press. This was “typical,” according to another friend, Hester Piozzi, who said that “numberless are the instances of his writing under immediate pressure of importunity and distress.” Samuel Taylor Coleridge Coleridge was a famous eighteenth-century English poet, one we all probably learned about in school. Two of his better-known poems are The Rime of the Ancient Mariner and Kubla Khan (“In Xanadu did Kubla Khan, A stately pleasure-dome decree”). Coleridge was also one of the most infamous procrastinators of all time. Over his life, publishers were constantly reporting imminent pieces from Coleridge that ultimately failed to appear.

He left most of his works in fragments, brilliant but incomplete scraps that were doomed to obscurity. Coleridge himself describes his procrastination as “a deep and wide disease in my moral Nature … Love of Liberty, Pleasure of Spontaneity, these all express, not explain, the fact.” As Molly Lefebure describes him in her book, A Bondage of Opium, “his existence became a never-ending squalor of procrastination, excuses, lies, debts, degradation, failure.” Even his famous poem Kubla Khan was never actually finished. Coleridge contends that it was based on an opium-inspired dream that was interrupted because a “Person from Porlock” came along. This has become the most famous excuse in all literature as scholars and other writers recognize it for what it is: a fib. For example, the English poet Stevie Smith wrote a piece titled Thoughts about the Person from Porlock, where she made it clear that she didn’t believe Coleridge’s story and longed to have such a fictional person come by and interrupt her own work.

Like many procrastinators, Coleridge was an impulsive individual ruled by his passions (impulsiveness often leads to irrational delay, making people more sensitive to the pleasures of the moment and stopping them from concentrating on long-term goals). His addiction to opium made matters worse—like other drug addictions, it both increased his impulsive and provided a powerful distraction. The poet was constantly beset with the choice between smoking opium or finishing one of his many works. Opium often won out. Douglas Adams The author of the beloved Hitchhiker’s Guide to the Galaxy was as legendary for his procrastination as he was for his one-liners. “I love deadlines,” he once quipped. “I like the whooshing sound they make when they go by.” He somehow managed to produce nine books, despite the fact that he claimed to hate writing. Cups of tea, baths, and days in bed were his ways of putting it off. He never overcame procrastination himself, but required publishers and editors to lock him in rooms and glower at him until he produced. This is not an exaggeration according to Adams or his friend Steve Meretzky.

As Meretzky puts it, “Douglas has raised procrastination to an art form. Hitchhikers Guide would never have gotten done if I hadn’t gone over to England and virtually camped out on his doorstep.” The major reason for Adams’ chronic delaying appears to be task aversiveness. Though he was an able writer and extremely creative, he found putting pen to paper unpleasant. He put it off as long as possible, and then produced in a frantic rush when it became really necessary. With the wealth from this earlier bestsellers, writing became less and less necessary, and the delays stretched into years. Adams struggled mightily with the writing of his final novel, The Salmon of Doubt, and would soak for hours in a bathtub instead of getting on with it. He had been working on it for ten years and still hadn’t completed a first draft when he died of a heart attack in 2001. The fragments were published posthumously, but they are far from forming a coherent novel.

Bill Clinton In 1994, one year into the first of his two terms, Time magazine described the then US president as a “chronic procrastinator.” His aides would give Clinton weeks or even months to comment on early drafts of important speeches, but the process always ended with what Time called “harrowing last-minute cut-and-paste sessions.” Vice President Al Gore agreed that Clinton was “punctually challenged” and even his wife Hilary admitted that it was “maddening to try to keep him on any kind of schedule.” General George McClellan The North might have won the US Civil War a lot faster if not for the procrastination of General McClellan, who was renowned for his meticulous preparation of the Union army. “If he can’t fight himself, he excels in making others ready to fight,” Lincoln said of him. Except the endless preparation was a form of procrastination; when the chips were down, McClellan couldn’t bring himself to go into battle. In 1862, the general hesitated and missed a great opportunity to capture Richmond from Robert E. Lee’s men.

Later that same year he dillydallied both before and after the battle of Antietam, squandering a two-to-one advantage over Lee. Some analysts say the delays made the war drag on by three extra years. “There is an immobility here that exceeds all that any man can conceive of,” wrote another Union general, Henry Halleck, of McClellan. “It requires the lever of Archimedes to move this inert mass.” Leonardo da Vinci Leonardo is known today as the supreme genius of the Italian Renaissance—but at the time he had a reputation as a daydreamer who never actually finished anything. No one doubts that he was a man of incredible talent. He explored almost every field available to him, in both science and art. He made significant contributions in engineering, architecture, biology, botany, anatomy, math, and physics. He sculpted, painted both portraits and murals, and made plans for ingenious machines that wouldn’t be built for centuries (e.g., planes, helicopters and submarines). But he also never finished a project on time. Part of what made Leonardo such a “Renaissance Man” was that he was too easily distracted. His talents and energy were often wasted in doodles and unfinished projects.

It took the painter 16 years to complete his most famous work, the Mona Lisa (also known as La Gioconda). He left both The Adoration of the Magi and Jerome in the Wilderness unfinished, took 13 years to complete the version of The Virgin of the Rocks in London’s National Gallery, and his equestrian projects were never built. Leonardo only finished The Last Supper after his patron, Ludovico Sforza, Duke of Milan, threatened to cut off funds. According to one story, he was outraged when a prior from the monastery where he was painting the fresco complained about the delay. Leonardo wrote to the head of the monastery explaining he had been struggling to find the perfect villainous face for Judas, and that if he could not find an appropriate face, he would use the features of the prior who complained. In his later years Leonardo regretted having “never having completed a single work.” He appealed to God, “Tell me if anything ever was done. Tell me if anything was done.” When he died in France in 1519, he left numerous sketches for unfinished projects in his codices.

Hamlet OK, he’s a fictional character, but the lead character in Shakespeare’s great tragedy is one of the world’s most famous procrastinators. At the start of the play his father’s ghost visits Hamlet and tells the Prince of Denmark to avenge his murder. “To be or not to be,” Hamlet asks himself—when the real question is, are you going to kill Uncle Claudius, your father’s murderer, or not? Instead Hamlet dillydallies for most of the play—which is Shakespeare’s longest, four and a half hours in the uncut version—then stabs another character, Polonius, to death instead. He eventually does slay Claudius in the play’s final scene, but only after his beloved Ophelia has committed suicide and his mother and several other characters have died first. Such are the perils of chronic hesitancy. Share this: Tenzin Gyatso, 14th Dalai Lama - Wikiquote Tenzin Gyatso, 14th Dalai Lama From Wikiquote Jump to: navigation , search The essence of spiritual practice is your attitude toward others.

When you have a pure, sincere motivation, then you have right attitude toward others based on kindness , compassion , love and respect . His Holiness, Tenzin Gyatso, the 14th Dalai Lama (born 6 July 1935 ). Head of state and spiritual leader of the people of Tibet; Awarded the 1989 Nobel Peace Prize; born Lhamo Dhondrub, renamed Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso (Holy Lord, Gentle Glory, Compassionate, Defender of the Faith, Ocean of Wisdom) upon being officially recognized as the Dalai Lama. Tibetans often refer to him as Yeshe Norbu, the "Wishfulfilling Gem" or just Kundun - "The Presence." Contents Quotes[ edit ] The Great Vehicle path requires the vast motivation of a Bodhisattva , who, not seeking just his or her welfare, takes on the burden of bringing about the welfare of all sentient beings. If you want others to be happy , practice compassion . If you want to be happy, practice compassion. My true religion is Kindness.

Kindness, Clarity, and Insight (1984) Variant: My religion is very simple. My religion is kindness. As quoted in Tibet, a Guide to the Land of Fascination (1988) by Trilok Chandra Majupuria and Indra Majupuria. It is very important to generate a good attitude, a good heart, as much as possible. From this, happiness in both the short term and the long term for both yourself and others will come. Kindness, Clarity, and Insight (1984). There is a saying in Tibetan that “at the door of the miserable rich man sleeps the contented beggar”. The point of this saying is not that poverty is a virtue, but that happiness does not come with wealth, but from setting limits to one’s desires, and living within those limits with satisfaction.

In As quoted in "Dalai Lama says 'too many' refugees in Europe" , The Times of India (31 May 2016) Letter to Deng Xiaoping (1981)[ edit ] Letter to Deng Xiaoping (23 March 1981) Full text online On my part, I remain committed to contribute my efforts for the welfare of all human beings, and in particular the poor and the weak to the best of my ability without any distinction based on national boundaries. I agree with and believe in the Communist ideology which seeks the well being of human beings in general and the proletariat in particular, and in Lenin 's policy of the equality of nationalities. Similarly, I was pleased with the discussions I had with Chairman Mao on ideology and the policy towards nationalities. If that same ideology and policy were implemented it would have brought much admiration and happiness. However, if one is to make a general comment on the developments during the past two decades, there has been a lapse in economic and educational progress, the basis of human happiness.

Moreover, on account of the hardships caused by the unbearable disruptions, there has been a loss of trust between the Party and the masses, between the officials and the masses, among the officials themselves, and also among the masses themselves. By deceiving one another through false assumptions and misrepresentations there has been, in reality, a great lapse and delay in achieving the real goals. It is regrettable that some Tibetan officials, who lack the wisdom and competence required for promoting basic human happiness and the short and long term welfare of their own people, indulge in flattering Chinese officials and, collaborate with these Chinese officials who know nothing about Tibetans and work simply for their temporary fame indulging in fabricating impressive reports. In reality, the Tibetan people have not only undergone immeasurable sufferings, but large numbers have also unnecessarily lost their lives. On the political front, we have always pursued the path of truth and justice in our struggle for the legitimate rights of the Tibetan people. We have never indulged in distortions, exaggerations and criticism of the Chinese people. Neither have we harboured any ill will towards them. Above all, we have always held to our position of truth and justice without siding with any of the international political power blocks.

We must improve the relationship between China and Tibet as well as between Tibetans in and outside Tibet. With truth and equality as our foundation, we must try to develop friendship between Tibetans and Chinese through better understanding in the future. The time has come to apply our common wisdom in a spirit of tolerance and broadmindedness to achieve genuine happiness for the Tibetan people with a sense of urgency. On my part, I remain committed to contribute my efforts for the welfare of all human beings, and in particular the poor and the weak to the best of my ability without any distinction based on national boundaries. Nobel acceptance speech (1989)[ edit ] Nobel acceptance speech (10 December 1989) Full text online I am convinced that everyone can develop a good heart and a sense of universal responsibility with or without religion. I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction. Yet true happiness comes from a sense of inner peace and contentment, which in turn must be achieved through the cultivation of altruism, of love and compassion and elimination of ignorance, selfishness and greed.

The problems we face today, violent conflicts, destruction of nature, poverty, hunger, and so on, are human-created problems which can be resolved through human effort, understanding and the development of a sense of brotherhood and sisterhood. We need to cultivate a universal responsibility for one another and the planet we share. Although I have found my own Buddhist religion helpful in generating love and compassion, even for those we consider our enemies, I am convinced that everyone can develop a good heart and a sense of universal responsibility with or without religion. I am optimistic that the ancient values that have sustained mankind are today reaffirming themselves to prepare us for a kinder, happier twenty-first century. With the ever-growing impact of science on our lives, religion and spirituality have a greater role to play by reminding us of our humanity. There is no contradiction between the two. Each gives us valuable insights into the other. Both science and the teachings of the Buddha tell us of the fundamental unity of all things. This understanding is crucial if we are to take positive and decisive action on the pressing global concern with the environment. I believe all religions pursue the same goals, that of cultivating human goodness and bringing happiness to all human beings. Though the means might appear different the ends are the same.

As we enter the final decade of this century I am optimistic that the ancient values that have sustained mankind are today reaffirming themselves to prepare us for a kinder, happier twenty-first century. I pray for all of us, oppressor and friend, that together we succeed in building a better world through human understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings. Nobel lecture (1989)[ edit ] Nobel lecture (11 December 1989) Full text online We have to learn to live in harmony and peace with each other and with nature. That is not just a dream, but a necessity. When I meet people in different parts of the world, I am always reminded that we are all basically alike: we are all human beings. Maybe we have different clothes, our skin is of a different colour, or we speak different languages. That is on the surface. But basically, we are the same human beings. That is what binds us to each other. That is what makes it possible for us to understand each other and to develop friendship and closeness. Because we all share this small planet earth, we have to learn to live in harmony and peace with each other and with nature.

That is not just a dream, but a necessity. We are dependent on each other in so many ways, that we can no longer live in isolated communities and ignore what is happening outside those communities, and we must share the good fortune that we enjoy. Inner peace is the key: if you have inner peace, the external problems do not affect your deep sense of peace and tranquility. I speak not with a feeling of anger or hatred towards those who are responsible for the immense suffering of our people and the destruction of our land, homes and culture. They too are human beings who struggle to find happiness and deserve our compassion. I speak to inform you of the sad situation in my country today and of the aspirations of my people, because in our struggle for freedom, truth is the only weapon we possess. Today, we are truly a global family. What happens in one part of the world may affect us all. This, of course, is not only true of the negative things that happen, but is equally valid for the positive developments. We not only know what happens elsewhere, thanks to the extraordinary modern communications technology. We are also directly affected by events that occur far away. Our own security is enhanced when peace breaks out between warring parties in other continents.

But war or peace; the destruction or the protection of nature; the violation or promotion of human rights and democratic freedoms; poverty or material well-being; the lack of moral and spiritual values or their existence and development; and the breakdown or development of human understanding, are not isolated phenomena that can be analysed and tackled independently of one another. In fact, they are very much interrelated at all levels and need to be approached with that understanding. Peace can only last where human rights are respected, where the people are fed, and where individuals and nations are free. True peace with oneself and with the world around us can only be achieved through the development of mental peace. Inner peace is the key: if you have inner peace, the external problems do not affect your deep sense of peace and tranquility. In that state of mind you can deal with situations with calmness and reason, while keeping your inner happiness. That is very important. Without this inner peace, no matter how comfortable your life is materially, you may still be worried, disturbed or unhappy because of circumstances. Responsibility does not only lie with the leaders of our countries or with those who have been appointed or elected to do a particular job. It lies with each one of us individually.

I would like to take this opportunity to explain the Zone of Ahimsa or peace sanctuary concept... I am deeply touched by the sincere concern shown by so many people in this part of the world for the suffering of the people of Tibet. That is a source of hope not only for us Tibetans, but for all oppressed people. I would like to take this opportunity to explain the Zone of Ahimsa or peace sanctuary concept, which is the central element of the Five-Point Peace Plan. I am convinced that it is of great importance not only for Tibet, but for peace and stability in Asia. It is my dream that the entire Tibetan plateau should become a free refuge where humanity and nature can live in peace and in harmonious balance. The following are key elements of the proposed Zone of Ahimsa: the entire Tibetan plateau would be demilitarised; the manufacture, testing, and stockpiling of nuclear weapons and other armaments on the Tibetan plateau would be prohibited; the Tibetan plateau would be transformed into the world's largest natural park or biosphere.

Strict laws would be enforced to protect wildlife and plant life; the exploitation of natural resources would be carefully regulated so as not to damage relevant ecosystems; and a policy of sustainable development would be adopted in populated areas; the manufacture and use of nuclear power and other technologies which produce hazardous waste would be prohibited; national resources and policy would be directed towards the active promotion of peace and environmental protection. Organisations dedicated to the furtherance of peace and to the protection of all forms of life would find a hospitable home in Tibet; the establishment of international and regional organisations for the promotion and protection of human rights would be encouraged in Tibet. For as long as space endures, and for as long as living beings remain, until then may I, too, abide to dispel the misery of the world. For the stability and peace of Asia, it is essential to create peace zones to separate the continent's biggest powers and potential adversaries. When I visited Costa Rica earlier this year, I saw how a country can develop successfully without an army, to become a stable democracy committed to peace and the protection of the natural environment. This confirmed my belief that my vision of Tibet in the future is a realistic plan, not merely a dream.

I believe that our Tibetan ability to combine spiritual qualities with a realistic and practical attitude enables us to make a special contribution, in however modest a way. This is my hope and prayer. In conclusion, let me share with you a short prayer which gives me great inspiration and determination: For as long as space endures, And for as long as living beings remain, Until then may I, too, abide To dispel the misery of the world. This last statement is a traditional form of the Bodhisattva vows . The Dalai Lama: A Policy of Kindness (1990)[ edit ] An old day passes, a new day arrives. The important thing is to make it meaningful ... The Dalai Lama, A Policy of Kindness: An Anthology by and about the Dalai Lama (1990) edited by Sidney Piburn ISBN 8120815122 There isn't anyone who doesn't appreciate kindness and compassion . It is necessary to help others, not only in our prayers , but in our daily lives . If we find we cannot help others, the least we can do is to desist from harming them. Old friends pass away, new friends appear. It is just like the days.

An old day passes, a new day arrives. The important thing is to make it meaningful : a meaningful friend — or a meaningful day. As quoted in "Tibet's Living Buddha" by Pico Iyer , p. 32. Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn't anyone who doesn't appreciate kindness and compassion . "Kindness and Compassion" p. 47. If I say, "I am a monk." or "I am a Buddhist," these are, in comparison to my nature as a human being, temporary. To be human is basic. "Kindness and Compassion" p. 47. Today we face many problems. Some are created essentially by ourselves based on divisions due to ideology, religion, race, economic status, or other factors. Therefore, the time has come for us to think on a deeper level, on the human level, and from that level we should appreciate and respect the sameness of others as human beings. "Kindness and Compassion" p. 47. This is my simple religion. There is no need for temples; no need for complicated philosophy.

Our own brain , our own heart is our temple; the philosophy is kindness . "Kindness and Compassion" p. 52 To study Buddhism and then use it as a weapon in order to criticize others' theories or ideologies is wrong . The very purpose of religion is to control yourself , not to criticize others. To study Buddhism and then use it as a weapon in order to criticize others' theories or ideologies is wrong . The very purpose of religion is to control yourself , not to criticize others. Rather, we must criticize ourselves. How much am I doing about my anger ? About my attachment, about my hatred , about my pride , my jealousy ? These are the things which we must check in daily life with the knowledge of the Buddhist teachings . "A Talk to Western Buddhists" p. 87. As Buddhists, while we practice our own teaching, we must respect other faiths, Christianity, Judaism and so forth. We must recognize and appreciate their contributions over many past centuries to human society, and at this time we must strive to make common effort to serve humankind. "A Talk to Western Buddhists" p. 87. Sectarian feelings and criticism of other teachings or other sects is very bad, poisonous, and should be avoided.

"A Talk to Western Buddhists" p. 87. It is necessary to help others, not only in our prayers, but in our daily lives. If we find we cannot help others, the least we can do is to desist from harming them. "A Talk to Western Buddhists" p. 89 As time passes I have firmed my conviction that all religions can work together despite fundamental differences in philosophy. Every religion aims at serving humanity. Therefore, it is possible for the various religions to work together to serve humanity and contribute to world peace. If there are sound reasons or bases for the points you demand, then there is no need for violence. On the other hand, when there is no sound reason that concessions should be made to you but mainly your own desire, then reason cannot work and you have to rely on force. Thus using force is not a sign of strength but rather a sign of weakness. "The Nobel Evening Address" p. 115. As a result of more contact with people from other traditions, as time passes I have firmed my conviction that all religions can work together despite fundamental differences in philosophy. Every religion aims at serving humanity.

Therefore, it is possible for the various religions to work together to serve humanity and contribute to world peace. So, during these last few years, at every opportunity I try to develop closer relations with other religions. "The Nobel Evening Address" p. 115. Buddhism does not accept a theory of God, or a creator. According to Buddhism, one's own actions are the creator, ultimately. Some people say that, from a certain angle, Buddhism is not a religion but rather a science of mind. Religion has much involvement with faith. Sometimes it seems that there is quite a distance between a way of thinking based on faith and one entirely based on experiment, remaining skeptical. Unless you find something through investigation, you do not want to accept it as fact. From one viewpoint, Buddhism is a religion, from another viewpoint Buddhism is a science of mind and not a religion. Buddhism can be a bridge between these two sides. Therefore, with this conviction I try to have closer ties with scientists, mainly in the fields of cosmology, psychology, neurobiology and physics. In these fields there are insights to share, and to a certain extent we can work together. "The Nobel Evening Address" p. 115.

Daily Telegraph interview (2006)[ edit ] Disputed[ edit ] If you think you are too small to make a difference, you have never been in bed with a mosquito The earliest known example of this quote comes from a January 1993 article in Time magazine, where it is associated with British businesswoman Anita Roddick : [1] : "Even Body Shop trucks are employed as rolling billboards for pithy slogans. Roddick's current favorite, taken from the side of one of her company's lorries: IF YOU THINK YOU'RE TOO SMALL TO HAVE AN IMPACT, TRY GOING TO BED WITH A MOSQUITO". IN the 21st century, it was cited as an "African proverb". [2] Earliest attribution to Dalai Lama is from 2004. [3] Quotes about the 14th Dalai Lama[ edit ] Fewer and fewer people would venture to dismiss the Dalai Lama's philosophy as utopian: on the contrary, one would be increasingly justified in asserting that his gospel of nonviolence is the truly realistic one, with most promise for the future. ~ Egil Aarvik In awarding the Peace Prize to H.H.

the Dalai Lama we affirm our unstinting support for his work for peace, and for the unarmed masses on the march in many lands for liberty, peace and human dignity. ~ Egil Aarvik The Dalai Lama said acts of violence should be remembered, and then forgiveness should be extended to the perpetrators. But if someone has a gun and is trying to kill you, he said, it would be reasonable to shoot back with your own gun. Not at the head, where a fatal wound might result. But at some other body part, such as a leg. The Secret to Happiness? Be Warm-Hearted – Joyful Days Blog The Secret to Happiness? Be Warm-Hearted I am fascinated by Tenzin Gyatso, better known as the 14th Dalai Lama of Tibet. As the first Dalai Lama to travel out of Tibet, he has become an ambassador for Buddhism worldwide. In this respect, he reminds me of Pope John Paul II, who was the most widely-travelled pope and did much to spread the message of Catholic Christianity. What strikes me most about the Dalai Lama is his humility and cheerfulness.

Contrasted with the gravitas and self-importance of so many world leaders, this is a refreshing change and shows us what spirituality is really all about. Here is a video that gives you a feel of what the Dalai Lama is like. It’s about 9 minutes long and except for the interviewer referring to him as the ‘Dali Lama’ throughout, provides a varied and interesting overview of the man and his beliefs. In this interview, the Dalai Lama gave a simple answer to the question of how to be happy: “Be warm-hearted. Compassion gives you inner strength. More self-control. That really changes your attitude.” Wow, such a simple answer, and one that rings true. The entire video shows him as the embodiment of warm-heartedness. He is one of those personalities that makes you comfortable and at ease in their presence – a sign of true compassion. The Dalai Lama’s views On happiness “I believe that the very purpose of life is to be happy. From the very core of our being, we desire contentment. In my own limited experience I have found that the more we care for the happiness of others, the greater is our own sense of well-being.

Cultivating a close, warmhearted feeling for others automatically puts the mind at ease. It helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the principal source of success in life. Since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. The key is to develop inner peace.” On religion “This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.” On economics “Of all the modern economic theories, the economic system of Marxism is founded on moral principles, while capitalism is concerned only with gain and profitability. Marxism is concerned with the distribution of wealth on an equal basis and the equitable utilization of the means of production. It is also concerned with the fate of the working classes—that is, the majority—as well as with the fate of those who are underprivileged and in need, and Marxism cares about the victims of minority-imposed exploitation. For those reasons the system appeals to me, and it seems fair.

The failure of the regime in the former Soviet Union was, for me, not the failure of Marxism but the failure of totalitarianism. For this reason I still think of myself as half-Marxist, half-Buddhist.” On sexuality “If someone comes to me and asks whether homosexuality is okay or not, I will ask ‘What is your companion’s opinion?’. If you both agree, then I think I would say ‘if two males or two females voluntarily agree to have mutual satisfaction without further implication of harming others, then it is okay'” On friendship “Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend – or a meaningful day.” More information about His Holiness the Dalai Lama can be found on his official homepage . Other wise quotes by the Dalai Lama are available at I Need Motivation . Brief Biography | The Office of His Holiness The Dalai Lama Homepage » The Dalai Lama » Brief Biography » Brief Biography His Holiness the 14th Dalai Lama, Tenzin Gyatso, describes himself as a simple Buddhist monk. He is the spiritual leader of Tibet.

He was born on 6 July 1935, to a farming family, in a small hamlet located in Taktser, Amdo, northeastern Tibet. At the very young age of two, the child who was named Lhamo Dhondup at that time, was recognized as the reincarnation of the previous 13th Dalai Lama, Thubten Gyatso. The Dalai Lamas are believed to be manifestations of Avalokiteshvara or Chenrezig, the Bodhisattva of Compassion and the patron saint of Tibet. Bodhisattvas are believed to be enlightened beings who have postponed their own nirvana and chosen to take rebirth in order to serve humanity. Education in Tibet His Holiness began his monastic education at the age of six. The curriculum consisted of five major and five minor subjects.

The major subjects were logic, Tibetan art and culture, Sanskrit, medicine, and Buddhist philosophy which was further divided into a further five categories: Prajnaparimita, the perfection of wisdom; Madhyamika, the philosophy of the middle Way; Vinaya, the canon of monastic discipline; Abidharma, metaphysics; and Pramana, logic and epistemology. The five minor subjects were poetry, music and drama, astrology, composition and phrasing, and synonyms. At 23, His Holiness sat for his final examination in Lhasa’s Jokhang Temple, during the annual Monlam (prayer) Festival in 1959. He passed with honors and was awarded the Geshe Lharampa degree, the highest-level degree, equivalent to a doctorate of Buddhist philosophy. Leadership Responsibilities In 1950 His Holiness was called upon to assume full political power after China's invasion of Tibet in 1949/50. In 1954, he went to Beijing for peace talks with Mao Zedong and other Chinese leaders, including Deng Xiaoping and Chou Enlai.

But finally, in 1959, with the brutal suppression of the Tibetan national uprising in Lhasa by Chinese troops, His Holiness was forced to escape into exile. Since then he has been living in Dharamsala, northern India. Since the Chinese invasion, the Central Tibetan Administration led by His Holiness appealed to the United Nations on the question of Tibet. The General Assembly adopted three resolutions on Tibet in 1959, 1961 and 1965. Democratization Process In 1963, His Holiness presented a draft democratic constitution for Tibet that was followed by a number of reforms to democratize the Tibetan administrative set-up. The new democratic constitution promulgated as a result of this reform was named "The Charter of Tibetans in Exile". The charter enshrines freedom of speech, belief, assembly and movement. It also provides detailed guidelines on the functioning of the Tibetan Administration with respect to those living in exile. In 1992, the Central Tibetan Administration issued guidelines for the constitution of a future, free Tibet.

The guidelines outlined that when Tibet became free the immediate task would be to set up an interim government whose first responsibility will be to elect a constitutional assembly to frame and adopt Tibet's democratic constitution. His Holiness also stated that he hoped that Tibet, comprising of the three traditional provinces of U-Tsang, Amdo and Kham, would be federal and democratic. In May 1990, the reforms called for by His Holiness saw the realization of a truly democratic administration in exile for the Tibetan community. The Tibetan Cabinet (Kashag), which till then had been appointed by His Holiness, was dissolved along with the Tenth Assembly of the Tibetan People's Deputies (Tibetan parliament in exile). In the same year, exile Tibetans on the Indian sub-continent and in more than 33 other countries elected 46 members to the expanded Eleventh Tibetan Assembly on a one-man one-vote basis. The Assembly, in its turn, elected the new members of the cabinet. In September 2001, a further major step in democratization was taken when the Tibetan electorate directly elected the Kalon Tripa, the senior-most minister of the Cabinet.

The Kalon Tripa in turn appointed his own cabinet who had to be approved by the Tibetan Assembly. In Tibet's long history, this was the first time that the people elected the political leadership of Tibet. Since the direct election of the Kalon Tripa, the system of the institution of Gaden Phodrang of the Dalai Lama as both the spiritual and temporal authority ended. Since then, His Holiness described himself as being semi-retired. Peace Initiatives On 21 September 1987 in his address to members of the United States Congress in Washington, DC, His Holiness proposed a Five-Point Peace Plan for Tibet as the first step towards a peaceful solution to the worsening situation in Tibet. The peace plan contained five basic components: Transformation of the whole of Tibet into a zone of peace. Abandonment of China's population transfer policy that threatens the very existence of the Tibetans as a people. Respect for the Tibetan people's fundamental human rights and democratic freedoms. Restoration and protection of Tibet's natural environment and the abandonment of China's use of Tibet for the production of nuclear weapons and dumping of nuclear waste. Commencement of earnest negotiations on the future status of Tibet and of relations between the Tibetan and Chinese peoples.

On 15 June 1988 in an address to members of the European Parliament in Strasbourg, His Holiness made another detailed proposal elaborating on the last point of the Five-Point Peace Plan. He proposed talks between the Chinese and Tibetans leading to a self-governing democratic political entity for all three provinces of Tibet. This entity would be in association with the People's Republic of China and the Chinese Government would continue to remain responsible for Tibet's foreign policy and defence. Universal Recognition His Holiness the Dalai Lama is a man of peace. In 1989 he was awarded the Nobel Peace Prize for his non-violent struggle for the liberation of Tibet. He has consistently advocated policies of non-violence, even in the face of extreme aggression. He also became the first Nobel Laureate to be recognized for his concern for global environmental problems. His Holiness has travelled to more than 67 countries spanning 6 continents. He has received over 150 awards, honorary doctorates, prizes, etc., in recognition of his message of peace, non-violence, inter-religious understanding, universal responsibility and compassion. He has also authored or co-authored more than 110 books.

His Holiness has held dialogues with heads of different religions and participated in many events promoting inter-religious harmony and understanding. Since the mid-1980’s, His Holiness has begun a dialogue with modern scientists, mainly in the fields of psychology, neurobiology, quantum physics and cosmology. This has led to a historic collaboration between Buddhist monks and world-renowned scientists in trying to help individuals achieve peace of mind. This has also led to the introduction of modern science in the traditional curriculum of Tibetan monastic institutions re-established in exile. Political Retirement On 14 March 2011 His Holiness sent a letter to the Assembly of Tibetan People's Deputies (Tibetan Parliament in exile) requesting them to devolve him of his temporal (political) power. According to The Charter of the Tibetans in Exile, His Holiness was technically still considered to be the head of state. The historic announcement would bring an end to the dual spiritual and political authority of the Dalai Lama and revert to the previous tradition of the first four Dalai Lamas being only the spiritual leader of Tibet. The democratically elected leadership would assume complete formal political leadership of Tibet.

The Ganden Phodrang, the institution of the Dalai Lamas, would continue and remain intact. On 29 May 2011 His Holiness signed into law the formal transfer of his temporal power to the democratically elected leader. This brought to an end the 368-year old tradition of the Dalai Lamas being both spiritual and temporal head of Tibet. The Future As far back as 1969, His Holiness has made clear that concerned people should decide whether the Dalai Lama’s reincarnations should continue in the future. However, in the absence of clear guidelines, should the concerned public express a strong wish for the Dalai Lamas to continue, there is an obvious risk of vested political interests misusing the reincarnation system to fulfill their own political agenda. Therefore, on 24 September 2011, clear guidelines were drawn up to recognize the next Dalai Lama, so that there is no room for doubt or deception.

His Holiness has stated that when he is about ninety he will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and re-evaluate whether the institution of the Dalai Lama should continue or not. On that basis, a decision will be made. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama’s Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. His Holiness would leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.

His Holiness the 14th Dalai Lama | The Office of His Holiness The Dalai Lama 1 2 3 4 5 6 Long Life Offering & 34th Kalachakra Closing Ceremony Images of the Long Life Offering Ceremony for His Holiness the Dalai Lama and the Closing Ceremony of the 34th Kalachakra in Bodhgaya, Bihar, India on January 14, 2017. 1 2 3 4 5 6 Final Day of the Actual Kalachakra Empowerment Images of His Holiness the Dalai Lama on the third and final day of the actual Kalachakra Empowerment in Bodhgaya, Bihar, India on January 13, 2017. 1 2 3 4 5 6 First Day of the Kalachakra Empowerment - Entry into the Mandala Images of the First Day of the Kalachakra Empowerment, Entry into the Mandala, bestowed by His Holiness the Dalai Lama in Bodhgaya, Bihar, India on January 11, 2017.

1 2 3 4 5 6 Kalachakra Ritual Offering Dance Video of the Kalachakra Ritual Offering Dance performed by Namgyal Monastery monks at the Kalachakra Teaching Ground in Bodhgaya, Bihar, India on January 9, 2017 1 2 3 4 5 6 Bridging Buddhism & Science - Emory-Tibet Symposium Video of the three day Emory-Tibet Symposium - Bridging Buddhism & Science with His Holiness the Dalai Lama, scientists and scholars at Drepung Loseling Monastery in Mundgod, Karnataka, India on December 18-20, 2016. euronews - interview - Dalai Lama speaks to euronews - YouTube euronews - interview - Dalai Lama speaks to euronews Want to watch this again later? Sign in to add this video to a playlist. Need to report the video? Sign in to report inappropriate content. Rating is available when the video has been rented. This feature is not available right now. Please try again later.

Uploaded on Aug 22, 2008 The voyage to France of Tenzin Gyatso, better known as the Dalai Lama, has drawn plenty of comment, good and bad. Loved or loathed, at 73, the Nobel Peace Prize winner likes to present himself as a simple Buddhist monk. But he has become a global celebrity. Before heading back to India, his home in exile for 50 years, the Dalai Lama spoke to euronews, and explained some of his views on life.

Category Dalai Lama XIV | Tibetan Buddhist monk | Britannica.com Tibetan Buddhist monk Alternative Titles: Bstan ′dzin rgya mtsho, Lha mo don grub, Lhamo Dondrup, Lhamo Thondup, Tenzin Gyatso Dalai Lama XIV Yasser Arafat Dalai Lama XIV, (born July 6, 1935, Tibet), title of the Tibetan Buddhist monk Bstan-’dzin-rgya-mtsho (Tenzin Gyatso), the 14th Dalai Lama but the first to become a global figure, largely for his advocacy of Buddhism and of the rights of the people of Tibet . Despite his fame, he dispensed with much of the pomp surrounding his office, describing himself as a “simple Buddhist monk.” It is a tenet of Tibetan Buddhism (which traditionally has flourished not only in Tibet but in Mongolia, Nepal , Sikkim, Bhutan, and parts of India and China) that highly advanced religious teachers return to the world after their death, motivated by their compassion for the world.

(See Dalai Lama: A Call to Compassion .) At the time of the Chinese invasion of Tibet in 1950, there were several thousand of these teachers, often referred to in English as “incarnate lamas” (the term in Tibetan is sprul sku, which literally means “emanation body”). The most important and famous of these teachers was the Dalai Lama, whose line began in the 14th century. The third incarnation, named Bsod-nams-rgya-mtsho (1543–88), was given the title of Dalai Lama (“Ocean Teacher”) by the Mongol chieftain Altan in 1580. His two previous incarnations were posthumously designated as the first and second Dalai Lamas. Until the 17th century the Dalai Lamas were prominent religious teachers of the Dge-lugs-pa sect (commonly called Yellow Hats), one of the four major sects of Tibetan Buddhism.

In 1642 the fifth Dalai Lama was given temporal control of Tibet, and the Dalai Lamas remained head of state until the flight of the 14th Dalai Lama into exile in 1959. It is said that the previous incarnations of the 14th Dalai Lama extend not only to the previous 13 but further back into Tibetan history to include the first Buddhist kings (chos rgyal) of the 7th, 8th, and 9th centuries. All the Dalai Lamas and these early kings are considered human embodiments of Avalokiteshvara , the bodhisattva of compassion and the protector of Tibet. Life in Tibet The 13th Dalai Lama died in Lhasa , the capital of Tibet, on December 17, 1933. According to custom, executive authority was given to a regent, whose chief task was to identify and educate the next Dalai Lama, who would typically assume control at about the age of 20. After consulting various oracles, the regent sent out search parties to locate the child.

One party made its way to Amdo , in the far northeast region of the Tibetan cultural domain, where it encountered a young boy named Lha-mo-don-grub, the son of a farmer. After passing a number of tests (including the selection of personal items that had belonged to the 13th Dalai Lama), he was proclaimed the next Dalai Lama. He and his family were then held for ransom by a powerful Chinese warlord . The ransom was paid by the Tibetan government, and the child and his family made the long trip to Lhasa, where he was enthroned on February 22, 1940. Britannica Stories Ringling Bros. Folds Its Tent Ordained as a Buddhist monk, the young Dalai Lama moved (without his family) into the vast Potala Palace (the residence of the Dalai Lamas and the seat of Tibetan government), where he began a rigorous monastic education under the tutelage of distinguished scholars. Affairs of state remained, however, in the hands of the regent, who preserved Tibet’s neutrality during World War II .

Although removed from international affairs, the Dalai Lama learned something of the outside world from magazines and newsreels, as well as from the Austrian mountaineer Heinrich Harrer during the latter’s seven years in Tibet. After they took control of China in 1949, the communists asserted that Tibet was part of the “Chinese motherland” (the non-Chinese Qing rulers of China had exercised suzerainty over the region from the 18th century until the dynasty’s fall in 1911/12), and Chinese cadres entered Tibet in 1950. With a crisis looming, the Dalai Lama was asked to assume the role of head of state, which he did on November 17, 1950, at the age of 15. Attempts by the Chinese to collectivize monastic properties in eastern Tibet met with resistance, which led to violence and intervention by the People’s Liberation Army that year.

On May 23, 1951, a Tibetan delegation in Beijing signed a “Seventeen-Point Agreement” (under duress), ceding control of Tibet to China; Chinese troops marched into Lhasa on September 9, 1951. During the next seven and a half years, the young Dalai Lama sought to protect the interests of the Tibetan people, departing for China in 1954 for a year-long tour, during which he met with China’s leader Mao Zedong . Britannica Lists & Quizzes Editor Picks: Exploring 10 Types of Basketball Movies In 1956 the Dalai Lama traveled to India to participate in the celebration of the 2,500th anniversary of the Buddha ’s Enlightenment. Against the advice of some members of his circle, he returned to Tibet, where the situation continued to deteriorate. Guerrillas fought Chinese troops in eastern Tibet, and a significant number of refugees flowed into the capital. In February 1959, despite the turmoil, the Dalai Lama sat for his examination for the rank of geshe (“spiritual friend”), the highest scholastic achievement in the Dge-lugs-pa sect.

Structures of Government: Fact or Fiction? As tensions continued to escalate, rumours that Chinese authorities planned to kidnap the Dalai Lama led to a popular uprising in Lhasa on March 10, 1959, with crowds surrounding the Dalai Lama’s summer palace to protect him. The unrest caused a breakdown in communications between the Dalai Lama’s government and Chinese military authorities, and during the chaos the Dalai Lama (disguised as a Tibetan soldier) escaped under cover of darkness on March 17. Accompanied by a small party of his family and teachers and escorted by guerrilla fighters, the Dalai Lama made his way on foot and horseback across the Himalayas, pursued by Chinese troops. On March 31 he and his escorts arrived in India, where the Indian government offered them asylum. Life in exile In the wake of the Lhasa uprising and the Chinese consolidation of power across Tibet, tens of thousands of Tibetans followed the Dalai Lama into exile. In 1960 he established his government-in-exile in Dharamsala , a former British hill station in the Indian state of Himachal Pradesh , where he continued to reside.

The government of India, however, was reluctant to allow all the Tibetan refugees to concentrate in one region and thus created settlements across the subcontinent, where the Tibetans established farming communities and built monasteries. The welfare of the refugees and the preservation of Tibetan culture in exile, especially in light of reports of the systematic destruction of Tibetan institutions during China’s Cultural Revolution (1966–76), were the primary concerns of the Dalai Lama during this period. Dalai Lama, 2006. Facebook Twitter YouTube Instagram Pinterest The Dalai Lama traveled little during the early part of his exile and published only two books, an introduction to Buddhism and an autobiography. In later years, however, he traveled quite extensively, visiting Europe for the first time in 1973 and the United States for the first time in 1979. He subsequently traveled to dozens of other countries, delivering addresses at colleges and universities, meeting with political and religious leaders, and lecturing on Buddhism. His activities focused on two main goals, one of which was to build and sustain international awareness of the plight of Tibet.

In 1988, at a session of the European Parliament in Strasbourg , France, he set forth a plan in which Tibet would be an autonomous region of China rather than an independent state. He continued to advocate what he called a “middle way approach” between the complete independence of Tibet and its complete absorption into the People’s Republic of China. He also sent numerous delegations to China to discuss such proposals, but they met with little success. In recognition of his efforts, he was awarded the Nobel Prize for Peace in 1989. His other goal was to disseminate the central tenets of Buddhism to a wide audience. He is the author of dozens of books on Buddhist themes, many of which are derived from public lectures or interviews. Some of these works are written in the traditional form of commentaries on Buddhist scriptures, while others range more widely over topics such as interreligious dialogue and the compatibility of Buddhism and science. Throughout his life, the Dalai Lama has fulfilled his traditional roles for the Tibetan community: he is revered by Tibetans both in Tibet and in exile as the human incarnation of the bodhisattva Avalokiteshvara and as the protector of the Tibetan people.

In the latter role he consulted with oracles in making major decisions and made pronouncements on the practice of Tibetan Buddhism, as in 1980 and again in 1996, when he spoke out against the propitiation of the wrathful deity Dorje Shugden, one of the protectors of the Dge-lugs-pa sect. Seated Avalokitesvara, gilt bronze sculpture from Nalanda Bihar, 8th century ce; in the Nalanda … P. Chandra Opium Wars After the Dalai Lama reached the age of 70, the question of his successor was repeatedly raised. In the 1980s his public speculation about whether there would be a need for another Dalai Lama was taken by some as a call to the Tibetan community to preserve its culture in exile. During the first decade of the 21st century, he declared that there would be a 15th Dalai Lama and that he would be discovered not in Chinese-controlled Tibet but in exile. Yet he subsequently suggested that he might appoint his successor. The Chinese government rejected this idea and insisted that the tradition of selecting a new Dalai Lama by determining the reincarnation of the predecessor had to be maintained.

In 2011 the Dalai Lama stepped down as the political head of the Tibetan government-in-exile. Dalai Lama, 2008. © 360b/Shutterstock.com Previous Dalai Lamas were often figures cloaked in mystery, living in isolation in the Potala Palace in Lhasa. The 14th Dalai Lama, in contrast, achieved a level of visibility and celebrity that would have been unimaginable for his predecessors. He became the most famous Buddhist teacher in the world and is widely respected for his commitment both to nonviolence and to the cause of Tibetan freedom. In 2012 he won the Templeton Prize .

Question: How is Tenzin Gyatso better known?
Answer: The Dali Lama